The KJV Apocrypha in a single volume. The Apocrypha ('hidden things') are contemporaneous with the Old Testament, but were not officially accepted as part of the Bible when the Hebrew 'canon' was set. They did, however, form part of the Greek Scriptures and came into English Bibles by that route. The writings of the Apocrypha run the whole gamut of literary genres: histories, romances, devotional works, proverbs and sermons. Many complement parts of the Old Testament and readers will recognise some familiar Biblical characters in the narratives, such as Daniel and Esther.

Generally, readers have a negative idea of the Exile. Psalm 137 has fuelled the idea that this was a time of sorrow and despair. This image of the Exile influenced, for instance, Luther's ideas on the Babylonian Captivity of the Church. The four essays in this volume deconstruct and reconstruct this image. Bob Becking tries to recreate a history of the exile. On the basis of the available evidence, this could be no more than a fragmented history, nevertheless showing that the fate of the exiles was not as bad as often supposed. Anne Mareike Wetter reveals that the biblical image of exile is multi facetted. She shows how a tradition of a people tied to their God-given land was challenged by the reality of foreign occupation. And how that people eventually succeeded in translating this experience, appropriating them through a transformation into a counter-tradition that enabled them to cope with the new situation, without breaking entirely with their cultural and religious heritage. Jewish ideas on Exile are discussed by Wilfred van der Poll. He concentrates on the use of the concept of galut, which refers to the paradigmatic and identity-shaping function of the dispersion of the people of Israel and showed that the exile in Jewish thinking had become a permanent reality up until the present day. From the perspective of intertextual reading, Alex Cannegieter discusses four texts of varying ages and background - Augustine, Petrarch, Luther, and a Dutch sermon held after the end of the Second World War. She explores the ways authors chose biblical texts to appropriate them a new context, thereby changing the meaning of the new, as well as the source texts.

Generally, readers have a negative idea of the Exile. Psalm 137 has fuelled the idea that this was a time of sorrow and despair. This image of the Exile influenced, for instance, Luther's ideas on the Babylonian Captivity of the Church. The four essays in this volume deconstruct and reconstruct this image. Bob Becking tries to recreate a history of the exile. On the basis of the available evidence, this could be no more than a fragmented history, nevertheless showing that the fate of the exiles was not as bad as often supposed. Anne Mareike Wetter reveals that the biblical image of exile is multi facetted. She shows how a tradition of a people tied to their God-given land was challenged by the reality of foreign occupation. And how that people eventually succeeded in translating this experience, appropriating them through a transformation into a counter-tradition that enabled them to cope with the new situation, without breaking entirely with their cultural and religious heritage. Jewish ideas on Exile are discussed by Wilfred van der Poll. He concentrates on the use of the concept of galut, which refers to the paradigmatic and identity-shaping function of the dispersion of the people of Israel and showed that the exile in Jewish thinking had become a permanent reality up until the present day. From the perspective of intertextual reading, Alex Cannegieter discusses four texts of varying ages and background - Augustine, Petrarch, Luther, and a Dutch sermon held after the end of the Second World War. She explores the ways authors chose biblical texts to appropriate them a new context, thereby changing the meaning of the new, as well as the source texts.

Ons land se voorspoed is afhanklik van die finansiele sukses en onafhanklikheid van ons as individue. Hierdie titel handel oor die persoonlike suksesse van elkeen van ons. Sukses is die resultaat van dit wat bereik word deur ons pogings en toewyding. Behoorlike voorbereiding is die sleutel tot ons sukses. Ons dade en die bereiking van ons doelwitte is die gevolg van ons wysheid en begrip. Dit is die doel van hierdie titel: om aan hulle wat na finansiele sukses en insig streef, te help om geld te maak, om die geld te hou en om jou geld vir jou te laat werk. In die volgende bladsye word ons teruggevoer na antieke Babilon, die wieg van destydse rykdom en welvaart, waar hierdie wette gekoester en toegepas is en deur alle eeue steeds deur suksesvolle mense toegepas word. Hierdie verhaal is vir elke mens, jonk en oud, wat nou deel gaan word van lesers reg deur die eeue, wat hierdie verhale gehoor, gelees en oorvertel het. Dis 'n verhaal van mense wat deur praktiese toepassing en ervaring lesse geleer het en sodoende die waarde van geld ontdek het.

The collective belief in the End of the World, as described in the Biblical Book of Revelation, can be seen in public reaction to terrorist outrages such as those of Sept. 11, in the preoccupation with disasters, in the obsession with UFO's and the possibility of encountering extra-terrestrial life, and in the breakdown of social structures. Edinger argues that this very real psychological force is vitally important for our times, and he offers an alternative to catastrophe through understanding the meaning of these radiant scriptures.

Emil Bock interprets John's rich pictorial language, which is often found harsh and mysterious, helping the reader understand that John deals with the universal problems of spiritual development. This is not merely a detailed commentary on the Apocalypse but a profound and encouraging examination of human needs in today's world. Bock shows how we can read The Revelation to understand Christ's position as leader through danger, both in the present and in the future.

This book argues that the gospels are in an important sense "occasions for offense." The Jesus of the gospels is a scandal (skandalon, in the original Greek) and he is never more scandalous than when he is speaking in parables. Interpreters of the gospels over the centuries have consistently labored to domesticate the offense or to eliminate it entirely. David McCracken, focusing on parables, Matthew's narrative contexts, and the gospel of John, seeks to recover the gospels' sense of Jesus as skandalon. To this end, he enlists the help of Kierkegaard, the philosopher of offense, and to a lesser extent that of Bakhtin, both of whom prove to be surprisingly apt conversation partners for the evangelists.

The central premise of this book is that biblical Hebrew narrative, in terms of its structure, tends to operate under similar mechanical constraints to those of a stage-play; wherein 'space' is central, characters are fluid, and 'objects' within the narrative tend to take on a deep internal significance. The smaller episodic narrative units within the Hebrew aesthetic tend to grant primacy to space, both ideologically and at the mechanical level of the text itself. However 'space', as a determinate structural category, has been all but overlooked in the field of biblical studies to date; reflecting perhaps our own inability, as modern readers, to see beyond the dominant 'cinematic' aesthetic of our times. The book is divided into two major sections, each beginning with a more theoretical approach to the function of narrative space, and ending with a practical application of the previous discussion; using Genesis 28.10-22 (the Bethel narrative) and the book of Ruth respectively, as test cases.

Robert Alter sets a new standard in the translation of this formative book of the Hebrew Bible.

Genesis begins with the making of heaven and earth and all life, and ends with the image of a mummy—Joseph's—in a coffin. In between come many of the primal stories in Western culture: Adam and Eve's expulsion from the garden of Eden, Cain's murder of Abel, Noah and the Flood, the destruction of Sodom and Gomorrah, Abraham's binding of Isaac, the covenant of God and Abraham, Isaac's blessing of Jacob in place of Esau, the saga of Joseph and his brothers.

In Robert Alter's brilliant translation, these stories cohere in a powerful narrative of the tortuous relations between fathers and sons, husbands and wives, eldest and younger brothers, God and his chosen people, the people of Israel and their neighbors. Alter's translation honors the meanings and literary strategies of the ancient Hebrew and conveys them in fluent English prose. It recovers a Genesis with the continuity of theme and motif of a wholly conceived and fully realized book. His insightful, fully informed commentary illuminates the book in all its dimensions.

This work sets out the background world for the story of Jonah. Accepting the biblical book as a fictitious short story based on "real world" locations, the volume uses social science approaches to describe the imaginative world in which the action takes place. Since the story uses real places and recognizable persons to weave the narrative, at least three levels of perception are considered: the "real" world behind the book's references; the social and ideological constructs of the world; the imaginative world of the story itself. All of these are connected by and through the scribal author of the story. Geography, theology, human characters and natural flora and fauna are investigated. The models creatively used by humans to order their vision of the world can be shown to have been used as literary devices in constructing a story with totally fictitious historical citations as well as fabulous creatures and events that nonetheless conveys a message considered an insight into reality by the author. The story of Jonah, often read as a simple children's story, comes across as a more complicated and adult oriented narrative with a serious intent.

The central premise of this book is that biblical Hebrew narrative, in terms of its structure, tends to operate under similar mechanical constraints to those of a stage-play; wherein 'space' is central, characters are fluid, and 'objects' within the narrative tend to take on a deep internal significance. The smaller episodic narrative units within the Hebrew aesthetic tend to grant primacy to space, both ideologically and at the mechanical level of the text itself. However 'space', as a determinate structural category, has been all but overlooked in the field of biblical studies to date; reflecting perhaps our own inability, as modern readers, to see beyond the dominant 'cinematic' aesthetic of our times. The book is divided into two major sections, each beginning with a more theoretical approach to the function of narrative space, and ending with a practical application of the previous discussion; using "Genesis 28.10-22" (the Bethel narrative) and the book of "Ruth" respectively, as test cases.

This book discusses the adult development of the Biblical Patriarch, Abraham, as a 'Spiritual Revolutionary' (based on Genesis 11-25). It begins with the image of the 'akeda, ' the binding of Isaac in which a father is ready to murder his son, and asks what significance this disturbing scene holds for us today. Focusing on the Hebrew text, and with the help of life-cycle psychology and cultural anthropology, the author argues that the 'sacrifice of the most beloved son' must be viewed not as an isolated act, but against the background of his personal and spiritual development, using the Biblical text as a life history. Abramovitch applies several approaches: theory of adult development; Robert Jay Lifton's 'death and continuity of life'; themes of revolutionary continuity; psychology of birth order; name change, identity, and disguise; ethics of survival and post traumatic stress syndrome; and the nature of biography, life history, and life story. Abramovitch relates how Abraham was able to 'solve for all what he was unable to solve for himself alone.'

This work sets out the background world for the story of Jonah. Accepting the biblical book as a fictitious short story based on "real world" locations, the volume uses social science approaches to describe the imaginative world in which the action takes place. Since the story uses real places and recognizable persons to weave the narrative, at least three levels of perception are considered: the "real" world behind the book's references; the social and ideological constructs of the world; the imaginative world of the story itself. All of these are connected by and through the scribal author of the story. Geography, theology, human characters and natural flora and fauna are investigated. The models creatively used by humans to order their vision of the world can be shown to have been used as literary devices in constructing a story with totally fictitious historical citations as well as fabulous creatures and events that nonetheless conveys a message considered an insight into reality by the author. The story of Jonah, often read as a simple children's story, comes across as a more complicated and adult oriented narrative with a serious intent.

Walk the path of holiness, stir your faith in God, and break free from the bonds of a sinful nature with Joyce Meyer's Galatians commentary, featuring inspiring questions and space for your reflections. Paul's letter to the church at Galatia speaks largely to how important it was to Paul that the people embrace unity in Christ, no matter their differences. Galatians teaches that we're only justified by faith in Christ only and encourages us to pursue a life of holiness, not in our own strength, but in the knowledge of God's empowering grace in our lives. In this comprehensive study tool, Joyce Meyer offers an in-depth look at Galatians and emphasizes that we are not only saved by faith, we must learn to live by faith as well.

A Beautiful Place to Write Beautiful Thoughts Each notebook features a unique embossed cover hand painted by Ruth Chou Simons, the bestselling author and artist of GraceLaced and Beholding and Becoming In this pack of 3, each notebook is 6" x 8 1/2" and features a lay-flat sewn binding and 64 creamy pages lined with warm gray ink With covers featuring gold foil detail and buckram grain texture, these luxe notebooks are perfect for personal use or for gifting to loved ones

How much time is enough to be with God? While it could be the 40 days or years used so often in the Bible, it's also possible that simply stealing a few minutes from the busy-ness of each day is enough time to be in Kairos, "God time." The same is true for the space needed to find God. Whether it be in a deserted place or one filled with activity, whatever space we can carve out to find God-or to make enough room to be found-is enough space. This book is about being with God in short time and tight spaces. The journey is taken through and with the Bible, 40 reflections based on 40 passages from Scripture, starting with Genesis and ending with Revelation. For the prayerful reader, it is an opportunity to carve out God-space and God-time, a pilgrimage with God, toward God.

Bryan approaches St. Paul's letter to the Romans with a number of aims in view. First, he wants to show which literary type or genre would have been seen by Paul's contemporaries as being exemplified in the letter. He also determines what we can surmise of Paul's attitude and approach to the Jewish bible. The study involves discussion of and comparison with other literature from Paul's time, place and milieu -- including other writings attributed to Paul.

Through 40 daily meditations, Paul David Tripp reminds readers that God's love is always available to them, even through the darkest and loneliest circumstances.

History, Literature and Theology in the Book of Chronicles is a collection of studies published in the last fifteen years. The cumulative weight of these studies leads to a new understanding of the Book of Chronicles, its balanced and nuanced theology, historiographical approach and the way in which the book serves to reshape the social memory of its intended readership, in accordance with its own multiple viewpoints and the knowledge of the past held by its community. This volume shows that Chronicles communicates to its intended readership a theological worldview built around multiple, partial perspectives informing and balancing each other. Significantly, it is a worldview in which the limitations of even theologically proper knowledge are emphasized. For instance, in Chronicles' past similar deeds may and at times did lead to very different results. Thus, even if most of the past is presented to the readers as explainable, it also affirms that those who inhabited it could not predict the path of future events. Chronicles is therefore, a storiographical work that informs its readers that historical and theological knowledge does not enable prediction of future events. poignantly construes some of the most crucial events in Israel's social memory as unexplainable in human terms. Thus, Chronicles communicates to its readers that some of YHWH's most influential decisions concerning Israel cannot be predicted or explained. It is against this background of human limitation in understanding causes and effects in a past (present and future) governed by YHWH and the uncertainty that it brings, that the emphasis on divinely ordained, prescriptive behaviour should be seen. The intellectual horizon of Chronicles was perhaps not so far from that of the interpretative frame of Job or Qohelet, and of these books as a whole.

History, Literature and Theology in the Book of Chronicles is a collection of studies published in the last fifteen years. The cumulative weight of these studies leads to a new understanding of the Book of Chronicles, its balanced and nuanced theology, historiographical approach and the way in which the book serves to reshape the social memory of its intended readership, in accordance with its own multiple viewpoints and the knowledge of the past held by its community. This volume shows that Chronicles communicates to its intended readership a theological worldview built around multiple, partial perspectives informing and balancing each other. Significantly, it is a worldview in which the limitations of even theologically proper knowledge are emphasized. For instance, in Chronicles' past similar deeds may and at times did lead to very different results. Thus, even if most of the past is presented to the readers as explainable, it also affirms that those who inhabited it could not predict the path of future events. Chronicles is therefore, a storiographical work that informs its readers that historical and theological knowledge does not enable prediction of future events. poignantly construes some of the most crucial events in Israel's social memory as unexplainable in human terms. Thus, Chronicles communicates to its readers that some of YHWH's most influential decisions concerning Israel cannot be predicted or explained. It is against this background of human limitation in understanding causes and effects in a past (present and future) governed by YHWH and the uncertainty that it brings, that the emphasis on divinely ordained, prescriptive behaviour should be seen. The intellectual horizon of Chronicles was perhaps not so far from that of the interpretative frame of Job or Qohelet, and of these books as a whole.

This book examines the personification of Wisdom as a female figure - a central motif in Proverbs, Job, Sirach, Wisdom and Baruch. Alice M. Sinnott identifies how and why the complex character of Wisdom was introduced into the Israelite tradition, and created and developed by Israelite/Jewish wisdom teachers and writers. Arguing that by personifying Wisdom the authors of Proverbs responded to Israel's defeat by Babylon and the loss of Davidic monarchy, and by retrieving and transforming the Wisdom figure the authors of Sirach, Baruch and Wisdom responded to the spread of Hellenism and the potential loss of identity for Jews. Sinnott concludes that personified Wisdom functioned to reinterpret and transform the Israelite/Jewish tradition.

Exploring the significance of Judas Iscariot for Christian theology and the difficult issues surrounding Judas, Anthony Cane shows that focusing on the tension between providential and tragic interpretations of Judas in the New Testament and in subsequent writing about Judas, is the key to understanding his significance. Building on the work of Karl Barth and Donald MacKinnon, Cane's argument sheds light not simply on the way Judas is understood, but on the way Jesus and the whole economy of salvation are understood. This book also highlights implications for the way in which issues relating to anti-Semitism and evil and suffering are most effectively explored.

The result of four decades of research, Jesus Was a Feminist compellingly presents the case that Jesus treated women equally with men, and he boldly broke the customs of his day to involve them in his work. Renowned scholar and leader among liberal Catholics Leonard Swidler examines all gospel texts involving women, asserts that women were involved in the writing of two of the gospels, and outlines the importance of women in Jesus' ministry and the creation and development of the early church. He shows how Jesus was a feminist and modern Christians should be too. Click here for the Detailed Table of Contents (pdf)